The books of Daniel and Revelation complement each other, meaning together they are perfected.
Danyýel we Ylham kitaplary biri-birini doldurýar, ýagny bilelikde kämilleşdirilýär.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Ylhamda Mukaddes Kitabyň ähli kitaplary birleşýär we tamamlanýar. Ine, bu ýerde Danyýel kitabynyň üstüni ýetirýän tamamlaýjysy bardyr.” Resullaryň Işleri, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Mukaddes Kitabyň pygamberlikdäki patyşalyklary pygamberligi öwrenýäniň üns merkezinde bolmalydyr, çünki ahyrky günleriň daşky taryhy esasan şol ýerde beýan edilýär.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
«Hudaýyň sözüniň ýagtylygynda patyşalyklaryň beýgelmegini we ýykylmagyny dolandyrýan sebäpleri öwrenmek has-da gowudyr. Goý, ýaşlar bu ýazgylary öwrensinler-de, halklaryň hakyky gülläp ösüşiniň ylahy ýörelgeleri kabul etmek bilen nähili berk baglanyşykly bolandygyna göz ýetirsinler. Goý, ol beýik özgertme hereketleriniň taryhyny öwrensin-de, bu ýörelgeler äsgerilmän we ýigrenilip, olary goldaýanlar zyndana taşlanyp hem jezalandyryş daragajyna eltelen hem bolsalar, hut şu gurbanlyklaryň üsti bilen nähili ýeňiş gazanandyklaryny görsün». Education, 238.
Sacred histories—whether the “great reformatory movements” or the “rise and fall of kingdoms”—are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those who do not love the truth and who thereafter receive strong delusion do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as the relationship of the dragon with the beast. The rise of papal Rome, represented by Thyatira, and the fall of pagan Rome, represented by Pergamos, constitute a truth that those who receive strong delusion hate.
Mukaddes taryhlar — “beýik reformaçylyk hereketleri” bolsun ýa-da “patyşalyklaryň ýokary galmagy we ýykylmagy” bolsun — Hudaýyň Sözünde ýaşaýyş ýa-da ölüm meselesidir. Pawlus Selaniklilere ýazan ikinji hatynyň ikinji babynda hakykaty söýmeýänleriň we soňra güýçli aldawa duçar bolýanlaryň bu ýagdaýa Pawlusyň şol bölekde kesgitläp görkezen habaryny ret etmegi saýlandyklary sebäpli düşýändiklerini ýazyp galdyrdy. Şol bölek butparaz Rim bilen papalyk Riminiň arasyndaky gatnaşygy görkezýär; bu gatnaşyk Pergamos bilen Tiýatiranyň arasyndaky gatnaşykdyr, şeýle hem demir bilen toýnuň arasyndaky hem-de aždarha bilen wagşy haýwanyň arasyndaky gatnaşykdyr. Tiýatira arkaly aňladylýan papalyk Riminiň ýokary galmagy we Pergamos arkaly aňladylýan butparaz Rimiň ýykylmagy güýçli aldawa duçar bolýanlaryň ýigrenýän bir hakykatydyr.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Milleritleriň taryhynda, 1843-nji ýyldaky pioner tablisasyna hem giren Milleritler bilen Protestantlaryň arasyndaky jedel, Daniel kitabyň on birinji babyndaky on dördünji aýatda beýan edilýän “halkyňyň talaňçylary” diýen taryhy güýjüň haýsydygy barada boldy. Milleritleriň öňe süreni ýaly, şol talaňçylar butparaz Rimiň ýüze çykyşymy, ýa-da Protestantlaryň iddia edişleri ýaly, Selewkileriň ýykylmagymy?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Hereket meýdanyna çykan her bir millete, ‘Gözegçi bilen Mukaddesiň’ maksadyny ýerine ýetirip-etmejekdigi görner ýaly, ýer ýüzünde öz ornuny eýelemäge rugsat berildi. Pygamberlik dünýäniň beýik imperiýalarynyň — Wawilonyň, Midiýa-Parsyň, Gresiýanyň we Rimiň — beýgelişini we ýykylşyny yzarlady. Bularyň her birinde, has gowşak kuwwatly milletlerde bolşy ýaly, taryh gaýtalandy. Her biriniň synag döwri boldy, her biri şowsuzlyga uçrady, şöhraty solup gitdi, güýji elden gitdi, we onuň ornuny başgasy eýeledi....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Mukaddes Ýazgylaryň sahypalarynda aýan edilişi ýaly, milletleriň beýgelşinden we pese gaçyşyndan olar diňe daşky hem dünýäwi şöhratyň nähili bihuda zatdygyny öwrenmelidirler. Biziň dünýämiziň şondan bäri hiç haçan gaýtadan görmedik kuwwaty we haşamaty bilen Wawilon — şol döwrüň halkyna şeýle berk we dowamly bolup görünýän kuwwat we haşamat — nähili bütinleý ýok bolup gitdi! Ol «ot-çöpiň gülü» ýaly ýok boldy. Hudaýy öz binýady etmedik zatlaryň hemmesi şeýle ýok bolýar. Diňe Onuň maksady bilen baglanyşykly bolan we Onuň häsiýetini beýan edýän zat dowam edip biler. Onuň ýörelgeleri biziň dünýämiziň bilýän ýeke-täk sarsmaz zatlarydyr.” Education, 177, 184.
Biblical history is the vision that Solomon identified as essential when he declared that without vision, the people perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months,” it represents one hundred and fifty years that began at the death of Mohammed in 632 and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Mukaddes Kitap taryhy Süleýmanyň görnüş bolmadyk ýagdaýynda halkyň heläk bolýandygyny yglan edende zerur diýip görkezen görnüşidir. Millerçiler Ylham kitabynyň dokuzynjy babynyň bäşinji we onunjy aýatlarynda «bäş aý» hökmünde görkezilen ýüz elli ýyllyk döwri aňladylar we yglan etdiler, ýöne Ylham kitabynyň dokuzynjy babynda beýan edilýän taryhy çuňňur öwrenmediler. Olar onunjy aýatda agzalýan bäş aýy dogry kesgitlediler, ýöne, görnüşinden, bäşinji we onunjy aýatlaryň ikisinde-de «bäş aý» diýen söz düzüminiň bardygy sebäpli, muny diňe iki aýatda-da beýan edilýän azap baradaky pygamberligi nygtamak hökmünde kabul edipdirler. Indi bäşinji aýatda «bäş aý» diýlende, munuň Muhammediň 632-nji ýylda aradan çykmagy bilen başlanyp, 782-nji ýylda Wizantiýa, ýagny Gündogar Rim imperiýasynyň imperatrisasy Irinanyň kemsidilmegi bilen tamamlanan ýüz elli ýyllyk döwri aňladýandygyny aňsatlyk bilen subut etmek bolýar.
The pioneers were correct in their application of verse ten, identifying the battle of Nicomedia on July 27, 1299, as the start of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line, a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both the emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene, and a man represented by Constantine the last.
Öňbaşçylar onunjy aýaty dogry ulanyp, 1299-njy ýylyň 27-nji iýulyndaky Nikomediýa söweşini Konstantinopolda höküm süren soňky Konstantiniň 1449-njy ýylyň 27-nji iýulynda kemsidilmegi bilen tamamlanan ýüz elli ýyllyk döwrüň başlangyjy hökmünde kesgitlediler. Setir üstüne setir goýlanda, ýüz elli ýyllyk döwür Arabystan yslamynyň birinji belasy hem-de Türkiýe yslamynyň ikinji belasy arkaly şekillendirilýän bütindünýä yslamyny görkezýär. Imperatory-da, imperatrisany-da bilelikde kemsiden yslam Irena arkaly şekillendirilýän aýaldan we soňky Konstantin arkaly şekillendirilýän erkekden ybarat bir patyşalygy basyp alýan bütindünýä yslamyny görkezýär.
In the one hundred and fifty years that end with the humiliation of Irene, Islam of Arabia takes control of the area or territory of the Byzantine Empire, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days, worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address the fact that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Irinanyň kemsidilmegi bilen tamamlanýan ýüz elli ýylyň dowamynda Arabystan yslamy Wizantiýa imperiýasynyň ýerlerini ýa-da çägini öz gözegçiligine geçirýär we Irinany şeýle bir kemsidilen ýagdaýa salýar welin, ol beýleki mejbury töleglerden başga-da, üç ýyllap paç tölemäge mejbur bolýar. Soňky Konstantin kemsidilende, bu Gündogar Rimiň paýtagtynyň gabawa alynmagy we basylyp alynmagy bilen tamamlanýan dört ýyllyk döwrüň başlanandygyny alamatlandyrdy. Iki ýagdaýda-da bu yslamdy: Irina babatda Arabystan yslamy, soňky Konstantin babatda bolsa türk yslamy. Ahyrky günlerde birinji we ikinji belalarda beýan edilen Arabystan we türk yslamynyň iki şaýady arkaly aňladylýan bütin dünýä möçberindäki yslam ilki çägi, soňra bolsa paýtagty eýelär. Gündogar Rimiň Konstantini arkaly aňladylýan ahyrky günlerdäki syýasy gurluş Gündogar Rimiň Irinasy arkaly aňladylýan ahyrky günlerdäki dini gurluş bilen simwoliki nikada durýar. Men syýasy we dini gurluş diýen adalgany wagşy haýwanyň şekiliniň nyşanynyň ilki Amerikanyň Birleşen Ştatlarynda, soňra bolsa dünýäde ýüze çykýandygyny nazara alyp ulanýaryn. Wagşy haýwanyň şekili Konstantin bilen Irinanyň simwoliki nikasydyr; olaryň ikisi-de öz ýerlerini we paýtagtyny yslama elden giderendikleri üçin kemsidilýär.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those whom Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Olaryň nikasy iki taryhy özara gabat getirmek arkaly kesgitlenýär we onuň nusgasy 313-nji ýylda, Milan permany güýje girizilip, simwoliki Smirna ýygnagynyň döwri tamamlanyp, simwoliki Pergam ýygnagynyň döwri başlanda, Konstansiýa bilen Lisiniýiň arasynda baglaşylan nikada görkezilipdi. Pawlusyň güýçli aldawa duçar bolýanlar hökmünde görkezýän adamlary Pawlusyň günä adamy aýan bolmazdan öň imandan dänmegiň boljakdygyny hem öz içine alýan duýduryş habaryny görmekden ýüz öwürýärler. Imandan dänmek Pergamyň taryhynda bolup geçýär, günä adamy bolsa 538-nji ýylda, Tiýatira ýygnagynyň döwri başlanda, aýan edildi.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Hiç kimse sizi hiçbir yolla aldatmasın; çünkü önce bir sapma gelmedikçe ve günah adamı, mahvoluşun oğlu açığa çıkarılmadıkça, o gün gelmeyecektir; öyle biri ki, Tanrı denilen ya da tapınılan her şeye karşı durur ve kendini onların hepsinin üstüne yükseltir; öyle ki, kendisini Tanrı gibi göstererek Tanrı’nın tapınağında oturur ve kendisinin Tanrı olduğunu sergiler. 2 Selanikliler 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented by iron and clay in Daniel chapter two.
Gündogar Rimiň taryhy Gündogar Rim bilen Günbatar Rimiň arasyndaky simwoliki gatnaşykda hem görkezilýän pygamberlik hakykatyna iki şaýat getirýär. Bu gatnaşykda Günbatar Rim ýygnakdyr, Gündogar Rim bolsa döwletdir. Danyýel kitabynyň ikinji babynda demir we toýun arkaly görkezilişi ýaly, Rim ýygnak bilen döwletiň birleşmesidir.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital, is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299, with Osman, but never looked at the next battle, the battle of Nicaea, as the historical second step to establishing the Ottoman Empire. July 27, 1299, was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Ahyrky günlerde bütindünýä yslamynyň buthana bilen döwletiň birleşmesi hökmünde suratlandyrylýan bir güýje garşy çykyp, onuň çägini we paýtagtyny eýelejekdigini ynandyryjy görkezýän esaslaryň biri Ylham kitabynyň dokuzynjy babynyň mukaddes taryhyndaky ýene iki şaýatlyk bilen tassyklanýar. Osman 1299-njy ýylyň 27-nji iýulynda Nikomediýanyň çägini basyp aldy, soňra bolsa iki ýyldan soň, 1301-nji ýylda, Nikeýanyň çägini basyp aldy. Onuň ogly 1331-nji ýylda paýtagt şäher bolan Nikeýany basyp aldy, şol ogly bolsa 1337-nji ýylda tamamlanan dört ýyllyk gabawyň netijesinde paýtagt şäher bolan Nikomediýany basyp aldy. Ilkinji ýol açanlar 1299-njy ýylyň 27-nji iýulyny Osman bilen baglanyşdyryp bellediler, emma indiki söweşe, ýagny Nikeýa söweşine, Osman imperiýasynyň döredilmegine tarap ädilen ikinji taryhy ädim hökmünde hiç haçan garamadylar. 1299-njy ýylyň 27-nji iýuly ýekşenbe kanunyna alyp barýan birnäçe ädimiň ilkinjisi boldy. Türk yslamynyň ilkinji iki ädimi 1449-njy ýylda, soň ýene 1840-njy ýylda, soň ýene 9/11-de, soň bolsa ýene 2023-nji ýylyň 31-nji dekabrynda tamamlanan bir pygamberligiň başlangyjyny görkezdi.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four-year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered, and four years later in 1453, the capital of eastern Rome is taken.
Şol iki ädimiň birinjisi diňe bir ýüz elli ýyllyk döwrüň däl, eýsem otuz sekiz ýyllyk döwrüň hem başlangyjyny alamatlandyrýardy. Bu döwür Osmanyň Nikomediýanyň çägini eýelemegi bilen başlandy we otuz sekiz ýyl soň, 1337-nji ýylda dört ýyllyk gabawyň ahyrynda Osmanyň oglunyň paýtagt şäher bolan Nikomediýany eýelemegi bilen tamamlandy. Otuz sekiz sany “aýaga galmagy” aňladýar we Osmanyň şol çägi eýelemek bilen äden ilkinji ädimi türk yslamynyň aýaga galmagyny alamatlandyrýardy. Otuz sekiz ýyl dowam eden şol ilkinji ädimiň tamamlanmagyny “dört ýyllyk” gabaw alamatlandyrýar. Ýüz elli ýyllyk döwrüň soňky ädiminde kemsitme amala aşyrylýar we dört ýyl soň, 1453-nji ýylda Gündogar Rimiň paýtagty eýelenýär.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines has distinct alpha and omega historical figures. While identifying a church-state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, which was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
1453-nji ýyldaky osmanly türkleri bolsun ýa-da 1337-nji ýylda Nikomediýany hem-de 1331-nji ýylda Nikeýany basyp alan Osmanyň ogly bolsun, şol üç ýagdaýyň ählisinde-de bu paýtagt şäherleriň her biri taryhyň belli bir döwründe Gündogar Rimiň paýtagty bolup hyzmat edipdi. Üç çyzygyň ählisi-de Gündogar Rimiň basylyp alynmagyny görkezýär. Şol üç çyzygyň her biri yslamyň ilki Gündogar Rimiň çägini, soňra bolsa paýtagtyny basyp alandygyny görkezýär. Üç paýtagtyň hem ady şol çägiň ady bilen birmeňzeşdir. Üç çyzygyň her biriniň özüne mahsus alfa we omega taryhy şahsyýetleri bar. Yslamyň hem imperatory, hem-de imperatrisany kemsitmegi arkaly buthana bilen döwletiň arasyndaky gatnaşygy görkezýän pygamberlikdäki bu kemsidilme olaryň çyzyklaryny Günbatar Rim bilen baglanyşdyrýar; Beýik Konstantin 330-njy ýylda Rim şäheriniň deregine Konstantinopoly saýlap alanda, Günbatar Rim hem onuň tarapyndan kemsidilipdi. Günbatar Rim 476-njy ýylda iň soňky imperatorynyň döwründe ahyrky gezek kemsidildi we şondan soň çalt pese düşmegini dowam etdirdi.
Western Rome in relation to eastern Rome was the church; the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Günbatar Rim bilen Gündogar Rimiň arasyndaky gatnaşykda Günbatar Rim buthanady; Gündogar bolsa döwletdi. Ilkibaşda, 330-njy ýylda peseldilme, soňra 476-njy ýylda peseldilme, ondan soň 782-nji ýylda we ýene-de 1449-njy ýylda. Bir patyşalygyň bölünmegi bilen başlanýan, 476-njy ýylda imperatoryň, şonuň netijesinde bolsa imperiýanyň hem ýitirilmegi arkaly peseldilme bilen dowam edýän, ondan soň bolsa yslamyň ilki 782-nji ýylda Gündogaryň çägini, soňra 1453-nji ýylda Gündogaryň paýtagtyny peseldilmä sezewar etmegi bilen dowam edýän peseldilmeler çyzygy.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Mukaddes Kitabyň pygamberliklerindäki Yslam gündogar hem günbatar Rimiň ugruny aýan edýär, we Yslamyň şu gün berýän nury Millerçi öňdebaryjylar üçin Yslamyň esas goýujy nury bilen ylalaşykly bolsa-da, ondan has öňe geçýär. 2024-nji ýylda “görüşi berkarar edýän seniň halkyňyň talaňçylary kimdir” diýen mesele bilen başlan synag wagty synag döwrüniň alfasy boldy; indi bolsa synag döwrüniň ahyrynda Ylham kitaby dokuzynjy bapdaky Yslam baradaky temadan gelen nur, diňe şu häzirki soňky günlere çenli hiç haçan derňelmedik günbatar hem gündogar Rimiň şaýatlaryny goşýar.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital, in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Rome’s political and religious rulers in 1449, brought about by Islam, and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Dokuzynjy bapdan on birinji baba çenli görkezilen Yslam baradaky pygamberlik yzygiderlilikleri şu makalalarda eýýäm ara alnyp maslahatlaşylýan yzygiderlilikler bilen baglanyşýan şaýatlyklary bermek arkaly Danyýel kitabynyň on birinji babynyň onunjy aýatyndan on altynjy aýatyna çenli beýan edilýän taryhy yzygiderlilikleri birleşdirýär. Emma Yslamyň ýokary göterilişiniň pygamberlik teswirinde millerçiler hereketiniň hem, ýüz kyrk dört müňüň hereketiniň hem ýokary göterilişi orun alýar. Ylham kitabynyň dokuzynjy babyndaky wagt baradaky pygamberlikleriň çäginde pugta ýerleşdirilen we şol pygamberlikleriň bir bölegi bolan iki sany dört ýyllyk döwür 1840-njy ýyldan 1844-nji ýyla çenli bolan dört ýyla şaýatlyk edýär. 1844-nji ýylda pygamberlik wagty soňlanýar, şonuň üçin nyşanlaýyn dört ýyllyk döwür wagt bilen däl-de, özüniň pygamberlik aýratynlyklary bilen kesgitlenýär. Birinji dört ýyllyk döwür 1337-nji ýylda, onuň kakasynyň şol çägi basyp almagyndan otuz sekiz ýyl soň, Yslamyň Gündogar Rimiň öňki paýtagty bolan Nikomediýany basyp almagyny görkezýär. Ikinji dört ýyl 1449-njy ýylda Yslam tarapyndan Gündogar Rimiň syýasy we dini hökümdarlarynyň kemsidilmegini görkezýär, üçünji dört ýyl bolsa 1840-njy ýylyň 11-nji awgustynda ýer ýüzüni öz şöhraty bilen ýagtyldan perişde aşak inende, Hudaýyň gudratynyň şöhratly aýan bolmagyny görkezýär.
The Millerite history of the first and second angels aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin; it is the combination of Divinity with humanity, and it takes place during a warfare that is being brought by Islam.
Millerçileriň birinji we ikinji perişdeler bilen baglanyşykly taryhy ýüz kyrk dört müň adamyň möhürlenýän döwründäki üçünji perişdäniň taryhy bilen gabat gelýär. Şol ahyrky möhürleme işi günäniň öçürilmegidir; ol Ylahylygyň ynsanlyk bilen birleşmegidir we yslamyň alyp gelýän urşy döwründe bolup geçýär.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Ol düýpsüz çukury açdy; çukurdan uly pejiň tüssesi dek bir tüsse çykdy; çukuryň tüssesi sebäpli gün hem howa garaldy. Tüsseden ýeriň üstüne çekirtgeler çykdy; olara ýeriň içýanlarynyň güýji ýaly güýç berildi. Olara ýer ýüzüniň otlaryna-da, hiç bir ýaşyl zada-da, hiç bir agaja-da zyýan ýetirmezlik, diňe maňlaýlarynda Hudaýyň möhri bolmadyk adamlara zyýan ýetirmek buýruldy. Ylham 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Her pygamberligiň kämil ýerine ýetirilşi ahyrky günlerdedir, şonuň üçin bu bölek ýüz kyrk dört müňüň möhürlenmegini görkezýär. Ylham kitaby dokuzdaky Yslam baradaky pygamberlik, Yslamyň saklanyp goýlan 1840-njy ýylyň 11-nji awgustynda jemlenen taryhda, görnüşi esaslandyrýan güýjüň iň doly suratlandyrylyşyny bir ýere getirmek üçin taryhy açary berýär. Şol pursatdan başlap, Ylham kitaby dokuzuň şaýatlygy onunjy babyň içine we birinji hem-de ikinji perişdeleriň taryhyna uzalyp geçdi. Soňra on birinji bapda üçünji hasrat Ýekşenbe kanunynda birden gelýär, hut şol wagtda üçünji perişdäniň güýçli nidasynyň başlanýan pursatydyr. Dokuzynjy bap, Danyýel we Ylhamda öňe sürlen patyşalyklaryň ýokarlanşyny we ýykylşyny tertibe salmakda Yslamyň açarydyr. Onunjy we on birinji baplar ýüz kyrk dört müň paýhasly gyzyň tejribesini görkezýär. Dokuzynjy bap daşky görnüşi esaslandyrýan nyşany görkezýär, onunjy we on birinji baplar bolsa Guzy Mukaddesleriň Mukaddesine çenli yzarlamak bilen baglanyşykly içki görnüşi görkezýär.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840, at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840, were typified by four years from July 27, 1449, unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically, eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Ylham kitabynyň onunjy baby Mesihiň açyk kiçijik kitap bilen aşak inýän kuwwatly perişde hökmünde peýda bolmagy bilen başlanýar. Bu waka üç ýüz togsan bir ýyl we on bäş günlük döwri görkezýän Ylham kitabynyň dokuzynjy babyndaky pygamberligiň ahyrynda, 1840-njy ýylyň 11-nji awgustynda amala aşdy. Ylham kitabynyň onunjy baby şol wagtdan başlap, 1844-nji ýylyň 22-nji oktýabrynda habaryň Ýahýanyň garnynda ajylaşmagyna çenli bolan taryhy beýan edýär. 1840-njy ýyldan 1844-nji ýyla çenli bolan dört ýyllyk döwür birinji perişdäniň gelmegi bilen başlanýar we üçünji perişdäniň gelmegi bilen tamamlanýar. Pygamberligiň 1840-njy ýylyň 11-nji awgustynda ýerine ýetmeginden soň gelen şol dört ýylyň öňünden görkezilen nusgasy üç ýüz togsan bir ýyl we on bäş günlük döwrüň başynda, 1449-njy ýylyň 27-nji iýulyndan 1453-nji ýyla çenli bolan dört ýyl bolupdy. Şol iki dört ýyllyk döwür hem Nikomediýanyň 1333-nji ýyldan 1337-nji ýyla çenli dowam eden dört ýyllyk gabawyna gabat gelýär. Nyşanlaýyn manyda, Gündogar Rim yslam tarapyndan üç gezek basylyp alyndy. Bu ilkinji gezek 1331-nji ýylda Nikeýanyň gabawynda, soňra 1337-nji ýylda Nikomediýanyň dört ýyllyk gabawynda, soň bolsa 1453-nji ýylda Konstantinopolyň gabawynda bolup geçdi.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formally and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual, as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided into east and west in 293, 330 and 395. Papal Rome divided into east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diokletian 293-nji ýylda Rimi kanuny taýdan gündogar we günbatar böleklere böldi, Konstantin bolsa 330-njy ýylda Rimi pygamberlik taýdan gündogar we günbatar böleklere böldi. 395-nji ýylda imperator Feodosiý I aradan çykanda, imperiýa resmi taýdan we hemişelik bölündi, sebäbi ol gündogar we günbatar böleklerini iki ogluna miras galdyrypdy. Katolik buthanasy 1054-nji ýylda “beýik bölünişik” wagtynda gündogar we günbatar böleklere bölündi. Bölünişik hem, ondan soňky ýykylma hem kem-kemden bolup geçdi. Bu bölünişik hut şu güne çenli dowam edýär. Şol seneden soňky elli ýylyň içinde Rimdäki günbatar buthanasy yslama garşy takmynan iki ýüz ýyl dowam eden haçly ýörişlere başlady. Günbatar Rim 476-njy ýylda soňky imperatoryny ýitirende ýykyldy. Gündogar Rim 1453-nji ýylda ýykyldy. Papalyk Rimi 1798-nji ýylda ýykyldy. Butparaz Rim 293-nji, 330-njy we 395-nji ýyllarda gündogar we günbatar böleklere bölündi. Papalyk Rimi 1054-nji ýylda gündogar we günbatar böleklere bölündi. Uaýt uýa patyşalyklaryň döremegini we ýykylmagyny Hudaýyň Sözüni öwrenmekde esasy daýanç nokatlarynyň biri hökmünde görkezýär.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence that the message of the midnight cry, which was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) marking the rise of Islam, and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Ylham kitabynyň dokuzynjy babyndan taryhyň ýagtylygyna çykarylýan patyşalyklar görnüşi hut Rimiň berkarar edýändigi baradaky delili güýçlendirýär. Yslam bilen ýüz kyrk dört müňüň arasyndaky pygamberlik baglanyşygy Mesihiň eşege münüp Iýerusalime girmegi arkaly öňünden tymsally görkezilen ýarygije çagyryşynyň habarynyň birinji külpetiň döwründe başlanan, pygamberligiň ikinji böleginde ikinji külpetde dowam eden we birinji hem-de ikinji perişdeleriň millerçi hereketiniň hut şol pygamberligiň ýerine ýetmegi bilen başlanan dört ýyllyk taryhy döwründe ýerine ýeten wagt baradaky pygamberlik arkaly aňladylýandygynyň subutnamasydyr. Bu pygamberlik Yslamyň yükselişini alamatlandyrýan “otuz sekiz we iki ýyl” (1299 we 1301) nyşany bilen başlanyp, millerçileriň yükselişini alamatlandyrýan “otuz sekiz we iki ýyl” (1838 we 1840) nyşany bilen tamamlandy.
In 1844, at the conclusion of the Millerites’ four-year period that had been typified by the siege of 1333 unto 1337 and 1449 unto the siege of 1453, prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
1844-nji ýylda, millerçileriň 1333-nji ýyldan 1337-nji ýyla çenli dowam eden gabaw hem-de 1449-njy ýyldan 1453-nji ýyldaky gabawa çenli bolan döwür arkaly öňünden nyşanlandyrylan dört ýyllyk döwri tamamlananda, pygamberlik wagty mundan beýläk ulanylmaly däldi. Ýüz kyrk dört müňüň baýdagynyň ýokary galdyrylmagy Yslamyň ýokary galdyrylmagy beýan edilýän pygamberlik bilen gönüden-göni baglanyşyklydyr.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Ýahuda, seni doganlaryň wasp ederler; duşmanlaryňyň boýnunda seniň eliň bolar; kakaňyň ogullary seniň öňüňde tagzym ederler. Ýahuda ýolbarsyň güjügidir; awdan, eý oglum, sen ýokary çykdyň; ol egildi, ýolbars kimin çökerdi, garry ýolbars deýin ýatdy; ony kim ýerinden turzar? Şilo gelýänçä, patyşalyk hasasy Ýahudadan aýrylmaz, ne-de kanun goýujy onuň aýaklarynyň arasyndan aýrylmaz; halklaryň ýygnanyşygy-da oňa bolar. Ol taýyny üzüm agajyna, eşeginiň ýaşyny saýlama üzüm agajyna daňar; ol egin-eşiklerini şerapda, lybasyny üzüm ganynda ýuwar: Onuň gözleri şerapdan gyzyl, dişleri süýtden ak bolar. Gelip çykyş 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is, among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Ýüz kyrk dört müň adam Mesihiň häsiýetini kämil derejede şöhlelendirýär, Mesih bolsa beýleki nyşanlaýyn keşpler bilen bir hatarda “saýlama üzüm agajy” hökmünde hem görkezilýär. Gelip çykyş 16:12-de Ysmaýyl “ýabany” adam hökmünde häsiýetlendirilýär.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Ol ýabany adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde ýaşar.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844 illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven, the one hundred and forty-four thousand are lifted up as an ensign.
“Ýabany” diýlip terjime edilen söz ýabany arap eşegini aňladýar. Ahyrky günlerde Mesihiň wekilleri ýabany arap eşeginiň, ýagny Mesihiň münüp Iýerusalime giren eşeginiň, Balgam ony üçünji gezek urandan soň ahyrsoňy dile gelen eşegiň habaryna münüp barýarlar. 1840-njy ýylda birinji perişdäniň habaryna kuwwat beren habary yglan eden habarçylar herekete kuwwat beren habaryň ýer alan hut şol pygamberlik taryhynda degişli we möhüm bolan ýüz elli ýyllyk pygamberligi görmediler. Olar wagt baradaky hut şol pygamberligiň özünde 1840-njy ýyldan 1844-nji ýyla çenli bolan taryhy öňünden şekillendiren iki sany dört ýyllyk döwri görmediler. Ýahuda tiresiniň Ýolbarsy häzir “gadymy ýollardan” öň hiç haçan görülmedik ýagtylygy aýan edýär we bu ýagtylyk 2023-nji ýylyň 31-nji dekabryndan bäri aýan bolup gelýän ýagtylyk bilen sazlaşýar. Ol Neşwille zarba urýanyň hut yslamdygy baradaky ähli şübheleri aradan aýyrýar. Bu ýagtylyk Rimiň nyşanyny aýdyňlaşdyrýar, şeýlelikde, 2024-nji ýyldaky seniň halkyňyň talaňçylary baradaky alfa jedeline degişli omega beýanyna öwrülýär hem-de millerçileriň taryhynda hut şol nyşanyň üstünde bolan jedeliň hem omega nyşany bolup durýar. Ol Ylham kitabynyň dokuzynjy babyndaky wagt baradaky pygamberliklerde beýan edilen yslamyň ýüz kyrk dört müňüň möhürleniş döwrüniň içerki taryhynyň dowamynda daşarky habar bolup durýandygyny görkezýär. Biz bu hakykaty belli bir wagtdan bäri öwredip gelýäris, emma indi ony Ylham kitabynyň dokuzynjy babynda başlanyp, on birinji babynda tamamlanýan bir çyzykda görkezmek mümkin. Yslamyň wagt baradaky pygamberligi bilen baglanyşykly bolup, 1840-njy ýyldan 1844-nji ýyla çenli ýerine ýeten üçünji dört ýyllyk döwür ýüz kyrk dört müňüň möhürleniş döwrüni suratlandyrýar. Ylham kitabynyň on birinji babyndaky uly ýer titremesi arkaly ýüz kyrk dört müň baýdak hökmünde belende galdyrylýar.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay; then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The numbers thirty-eight and forty represent those two steps.
Hyzkyýel kitabynyň otuz ýedinji babynda Hudaýyň halkynyň goşun hökmünde direldilmegi Adam atanyň ýaradylyşynda öňünden nyşanlandyrylan iki tapgyrly hadysadyr. Ilki Adam ata palçykdan ýasaldy; soňra Mesih onuň içine ýaşaýyş demini üfledi. Hyzkyýel kitabynda birinji pygamberlik sözi öli bedenleri emele getirýär, emma olar henizem öli bolmagynda galýarlar. Soňra dört ýel şol bedenleriň üstüne üflenýär we olar kuwwatly goşun bolup aýaga galýarlar. Otuz sekiz we kyrk sanlary şol iki tapgyry aňladýar.
We will continue these things in the next article.
Biz bu meseleleri indiki makalada dowam etdireris.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Şondan soň ýahudylaryň bir baýramy boldy; Isa bolsa Iýerusalime çykdy. Iýerusalimde Goýun derwezesiniň ýanynda ýewreý dilinde Bethesda diýlip atlandyrylýan, bäş eýwanly bir howuz bardy. Olaryň içinde güýçsüzleriň, körleriň, agsaklaryň, guranlaryň uly bir köpçüligi suwuň gymyldamagyna garaşyp ýatyrdy. Çünki belli bir wagtda bir perişde howza düşüp, suwy bulandyrýardy; suwuň bulandyrylmagyndan soň ilki bolup içine giren adam haýsy kesel bilen kesellän bolsa-da, şondan saplanýardy. Şol ýerde otuz sekiz ýyl bäri naçarlyk çekýän bir adam bardy. Isa onuň ýatandygyny görüp we onuň bu halda eýýäm köp wagt bäri bolandygyny bilip, oňa: «Sagalmak isleýärmiň?» diýdi. Näsag adam Oňa şeýle jogap berdi: «Jenap, suw bulanan wagty meni howza düşürer ýaly adamym ýok; men barýançam bolsa, başga biri menden öň düşýär». Isa oňa: «Tur, düşegiňi göter-de ýöre» diýdi. Şol bada adam sagaldy, düşegini göterdi-de ýöredi; ol gün bolsa Şenbe güni idi. Ýahýa 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Soňra men: “Indi tur, Zered derýasyndan geçiň” diýdim. Şeýlelikde biz Zered derýasyndan geçdik. Kadeşbarneadan çykyp, Zered derýasyndan geçip bolýançak geçen wagt otuz sekiz ýyl boldy; Rebbiň olara ant içişi ýaly, şol wagta çenli söweşjeň erkekleriň bütin nesli goşunyň arasyndan ýok bolup gutardy. Kanun taglymaty 2:13, 14.